CHRIST INCARNATE--HIS RESURRECTION

     The death of  Christ was discussed on the previous web page.  Here is considered the resurrection of  Jesus Christ.  As important is the death of  Christ, the resurrection of  Christ is equally (if  not more) important.  If  He had not died, He would not need to be resurrected.  The resurrection is, therefore, an adjunct to His death.
     By the resurrection we mean the bodily resurrection of  Christ.  Paul showed the importance of  the resurrection  by saying, "For if  the dead rise not, then is not Christ raised; And if  Christ be not raised, your faith is vain; ye are yet in your sins." (1 Corinthians 15:16, 17).  Thus, our very salvation is not only dependent upon the death of  Christ but also the resurrection.  Romans 4:25 specifically declares this fact:  "Who was delivered for our offences, and was raised again for our justification."
     The resurrection also is the demarcation between the old economy and the new.  There are other factors that the resurrection produces which we will not cover in this web page.  This writer will consider the doctrine in respect to the Old Testament and then in regards to the New Testament.

THE OLD TESTAMENT DOCTRINE

     Luke 24:44 shows that  the resurrection was taught in the Old Testament.  "These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of  Moses, and in the prophets, and in the psalms, concerning Me."  This verse not only referred to His teaching, but also His death, and His resurrection. (Incidentally, it also includes those things not yet fulfilled but will be in the Second Coming of  Christ.)  There may be more references to the resurrection than given here. One noteworthy reference is in Job 19:26--"And though after my skin worms destroy this body, yet in my flesh shall I see God."

1. The Types.  The types (which are pictures in the Old Testament fulfilled in the New) which set forth the notion of  the resurrection are found in the Pentateuch.
     a. The priesthood of  Melchizedek.  Melchizedek is set forth as a type of  Christ in more than one aspect.  This is a study all of  its own.  However, this person is pictured with no father, no mother, no beginning or end.  Yet Abraham was submissive to him in paying tithes and accepting the bread and wine from him.  Hebrews 7 presents the eternal character of this priesthood in contrast to the Aaronic one.  "The Melchizedek priesthood of  Christ begins with Christ's resurrection and continues forever.  It is made possible by Christ's resurrection." (Chafer, Systematic Theology, V:235)
     b. The two birds.  Leviticus 14:4-7 sets forth the two birds  that present the picture of  Christ's death and resurrection. One bird is killed  symbolizing Christ's death; the other dipped in its blood is released symbolizing the risen and ascended Christ.  He ascended to present His blood before the throne of  grace. (See Hebrews 9:11-28).
     c. The first-fruits.  Leviticus 23:10, 11 shows the type of  the first-fruits.  1 Corinthians 15:23 declares Christ as the first-fruits in the resurrection.  Doubtlessly  Paul had that feast in mind when he made that statement.
     d. Aaron's rod that budded.  Numbers 17:8 records this particular incident.  Though the rod was to test who was the right leader of  the nation Israel, it is typical of  the resurrection.  God took a dead rod and infused in it life to produce blossoms.  In like manner Christ is the only religious leader who is now alive.

2. The prophecies.  There are several references  to the resurrection of  the human body in the Old Testament, one of which was listed in the opening paragraph of  this section.  Job 14:13-15 suggests it.  Psalm 17:15 and 49:15 also speak of resurrection.  Isaiah 26:19 specifically says the dead shall rise.  Daniel 12:2 states, "And many of  them that sleep [a Biblical term for the state of  death] in the dust of  the earth shall awake, some to everlasting life, and some to shame and everlasting contempt."   Some say that Hosea 5:15-6:2 speaks of  resurrection, but others picture it as spiritual revival.  On the other hand, Hosea 13:14 is explicit about resurrection from the dead.  Although Hebrews 11:17-19 is not Old Testament, it does speak of  resurrection in regards to Old Testament saints.  None of  these passages speak of  Christ's resurrection, but three passages in the Psalms do.
     a. Psalm 16:9, 10.  There is no doubt that David penned this passage in anticipation of his own bodily resurrection. However, both Peter and Paul show that it referred to the resurrection of Jesus Christ (Cf. Acts 2:24-31;13:34-37).  Both of them pointed out that David was still in the grave and his body was corrupted.  Thus, David's statement was a prophecy of David's greater Son, Jesus Christ, Who died, was buried, and rose again.  All who go into the grave eventually corrupt. One of the great hopes of the believer in this age is that some of us who are still alive will not see corruption, but our mortal bodies will put on immortality at the rapture.  Those in the grave will be resurrected and their bodies will be changed.
     b. Psalm 22:22-31.  The first part of  this Psalm clearly depicts the death of  Jesus Christ. Beginning with verse 22, there is a clear change in tone.  The first words, "I will declare thy name unto my brethren" reminds us of  Jesus High Priestly prayer of  John 17.  The rest of  the verse as well as the rest of  the passage declares others aspects of  His resurrected work. The analysis is beyond the scope of  this page.  Others have commented on it extensively.
     c. Psalm 118:22-24.  This passage speaks of  the resurrection of  Christ under the figure of  the refused stone being head corner stone.  That this refers to the resurrection of  Christ is seen  in Acts 4:10, 11.  The builders represent the Jewish nation (the Jewish leaders in particular).  They rejected the Rock Christ Jesus hanging Him on the tree.  Yet God made Him the Head Stone which speaks of  His resurrection.  Incidentally, a new day of  worship is also suggested in this passage.

     No specific meaning was attached to the predictions of  resurrection in the Old Testament.  It was necessary for Him to be raised as anticipated by David (Cf. Psalm 16:9, 10) in order to sit on David's throne.  "The necessity was not lodged in the resurrection itself [though necessary to accomplish it], but in the unalterable, oath-bound covenant respecting an unfailing occupant of that throne." (Chafer, Systematic Theology, V:238)

THE NEW TESTAMENT DOCTRINE

     The resurrection of  Jesus Christ comes into full bloom in the New Testament.  There are various ways to approach this subject.  Because of  its prominence it would be too much for this web page to discuss every passage.  Thus, a more topic approach will be made.

1. Predictions by Christ.  That the disciples were not expecting the resurrection is evident from the gospel records.  This was in spite of  repeated predictions by our Lord.
     This non-expectation is to a large degree due to the fact that main thrust of  the gospels (with possibly the exception of John) was the kingdom.  This kingdom was the Jewish hope, and there really was no immediate place for the death and resurrection of  Jesus Christ in the program of  the kingdom.  This is not to say that the death and resurrection of  Christ was not necessary for the establishment of  the kingdom, but it was not part of  the predictions set forth in the Old Testament although the Old Testament predicted both.  When Christ died on the cross the kingdom expectation was dashed in the hearts and minds of  the disciples.  It was only after the resurrection that the death and resurrection of  Christ could be seen as a necessary part of  the kingdom that was to come at His second coming.
     This fact of  not understanding is seen in several passages such as John 2:22 and Luke 18:34.  In Luke 24:45, 26 one reads, "Then opened He their understanding, that they might understand the Scriptures, and said unto them, 'Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day."  While the disciples did not understand His predictions of  His death and resurrection, the Jewish leaders did as shown in Matthew 27:63, 64. The passages where Christ predicted His resurrection (which generally predicted His death also besides the ones already mentioned are Matthew 16:21; 17:23; 20:17-19; 26:12, 28, 31; Mark 9:30-32; 14:8, 24; Luke 9:22, 44, 45; 22:20; John 2:19-21; 10:17, 18; and 12:7.

2. The resurrection itself.  The bodily resurrection of  Jesus Christ from the dead has been attacked by unbelievers since the day it took place.
     a. The lie by the Jewish leaders.  The earliest one was an out and out lie perpetrated by the Jewish leaders in which they claimed by bribery the soldiers that the disciples stole the body while the soldiers slept.  This is a bold-faced lie.  If  the soldiers were asleep how did they know that the disciples stole the body?  Besides, they were too scared for their lives (remember they met behind locked doors) to roam the countryside stealing a body.
     b. No profit in stealing the body.  No others would profit by stealing the body.  For example, if  the Jewish leaders had done so, all they had to do was produce the body.  1 Corinthians 15:5-8 gives a summary of  the appearances of  Christ to His disciples.  Very few today would deny that the tomb was empty.
     c. The idea of  the wrong tomb.  Some argued in the past that the women went to the wrong tomb.  If  that were the case so did Peter and John.  This writer has not forgotten the burial places of  his parents and of  a close relative (who died in 1963).  These disciples went to the tomb only three days later.
     d. Jesus appealed to the senses.   Jesus after His resurrection did everything  He could to show the disciples who certainly were not expecting His resurrection that He was now alive.  Many of  the things Jesus did were appeals to their senses.  Doubting Thomas was invited to put his fingers into the wounds, and he declared, "My Lord and my God." (John 20:28).  Unbelievers today can only say, "We do not know what happened to his body."  This is really only begging the question and is, in reality, no answer at all.
     e. The only real answer.  The real and only answer is that Jesus Christ did rise from the dead.  The change in the disciples (even to those of  today) to the point of  proclaiming His resurrection even if  it meant death is a remarkable proof that it really happened.  The entire being of Jesus Christ, body, soul, and spirit, was now an integral part of  the God-man.

3. Reasons for His resurrection.  There appears to be seven reasons for the resurrection of  Jesus Christ.
     a. Because of  Who He is.  Jesus Christ was no mere mortal man.  He is the God-man; and as such death could not hold Him (cf. Acts 2:24).  He is the source of  life (John 5:26, 1 John 5:11).  This life was inherent in Him; and though He took upon Himself our sins, death could not hold Him; He has conquered death (cf. 1 Corinthians 15:26).
     b. Because of  the fulfillment of  the Davidic covenant.  God made vast promises to David as set forth in 2 Samuel 7:18-29 and Psalm 89:20-37.  These promises were in accord with the Abrahamic covenant that promised an earthly seed and a land (not heaven, but earthly).  Well does Chafer state:

         The student will search in vain for any point in  subsequent revelation wherein  it is revealed that this
         throne and kingdom underwent  a metamorphosis by which  a literal,  earthly  throne  and kingdom,
         as were promised to David by the oath (cf. Acts 2:30), became the spiritual kingdom which modern
         [as well as others  who have allegorized  the  Scriptures]   theologians  fancy exists,  and which is so
         changed that David himself  is no longer essential to it.  (Systematic Theology, V:246)   

The particulars of  this covenant are not discuss here except to say that David believed the promise of  God as to God raising up of  the fruit of  his loins One to sit on his throne.  It is foolish indeed to think that David was expecting something other than an earthly kingdom; equally foolish is any idea that David was mistaken in his belief.  It is only the unbelief of people that allegorize this covenant to mean something other than what it says.  The fact that the Jewish leaders (and the nation as a whole) rejected the kingdom proclaimed by Christ during His earthly ministry does not in any way abrogate the literalness of  it.  This kingdom will be established at His second coming in complete literal fulfillment of  the promise to David and as also proclaimed by Christ Himself.
     c. Because it was needed to be the source of  resurrection life.  This writer is not concerned here with life in general, but the life eternal for the believer.  Several passages indicate that life.  Colossians 1:27 and 3:1-4 show it.  Jesus suggests it in John 10:10, 11; and 1 John 5:11, 12 declare it.  Believers are united with Him in His death, burial, and resurrection (cf. Romans 6:1-11); and, therefore, we have all the blessings of  the values of His death, burial, and resurrection.  As Chafer aptly says, "In the most actual sense the child of  God has been raised up and seated with Christ in heavenly spheres." (Ibid., 247)  In this regard consider Ephesians 2:6.  As believers in Jesus Christ we have even now an exalted position IN HIM.
     d. Because it was needed to be the source of  resurrection power.  The concern here is about the power needed to live a life that pleases God.  In Matthew 28:18, Christ said that all power was given unto him "in heaven and in earth. Also, Ephesians 1:19-21 presents the truth is the power that is used in behalf of  the believer that enables the believer to walk in "newness of  life".  The walk is accomplish in dependence on the Holy Spirit. 
     e. Because He is to be Head over all things to the Church.  The church is set forth as the body of  Christ, but He is the Head.  Thus, God was by the death and resurrection of  Jesus Christ making a new entity, a new creation. Christianity is not merely an extension of  Judaism; it is a brand new thing.  2 Corinthians 5:17 declares this new creation.  Ephesians 1:20-23 sets this new thing, also.
     f. Because of  justification.  The main text for this fact is Romans 4:25.  This is not saying that justification is based on His resurrection.  Justification is based on the death of  Christ as can be clearly seen from Roman 4:24 and 5:9 as well as other passages.  His righteousness, however, is imputed to believers as the result of  His resurrection.  Thus, both His death and His resurrection are essential for being just before God.  Incidentally, this shows also that being just before God is His work not ours.
     g. Because He is to be the first-fruits.  The term, "first-fruits is used in various ways (which will not be discussed here). However, it is used twice in 1 Corinthians 15:20-23 where His resurrection is set forth as "the first-fruits of  them that slept."  First-fruits is the evidence of  more to come.  As the first-fruits, Christ is the evidence of  the resurrection of those who sleep (are dead physically and buried) in Christ.  Our bodies are yet to be redeemed to become immortal as His is (cf. 1 Corinthians 15:51-53; Philippians 3:21).

4. The standard of  Divine power for this age.  The standard of   God's power  is set forth for each of  the major ages.  The past age God impressed constantly on Israel His mighty power; He repeatedly referred to His delivering them from Egypt. In the future age of  the kingdom, the standard will be in relation to the regathering of  Israel. (Cf. Jeremiah 23:7, 8)  In this present age, it is the resurrection that is the measure of  divine power.  This truth can be seen in Ephesians 1:19-21.  As important as the death of  Christ is, the resurrection is equally important; the former is the means of  our salvation, while the latter is the means of  our sanctification.  This does not mean that His death is not a factor in sanctification nor that His resurrection is not a factor in salvation.  This great power that is "to us-ward who believe" is set forth in four aspects.
     a. Christ was raised from the dead.  This raising from the dead from the estate of  death is not from some dormant existence.  By His resurrection He "became a new order of  Being." (Ibid., 251)  His deity was always present from all eternity, but His humanity showed the change of  normal men.  The change included the experiencing of  death.  The entire Trinity was involved in His resurrection for He came forth by His own will and power as seen in John 2:19 and 10:17, 18; but He was also raised by the Holy Spirit as stated in 1 Peter 3:18.  Furthermore, God the Father raised Him up as set forth at least 25 times among them being Ephesians 1:20.
     b. Christ ascended into heaven.  The ascension of  Christ stated three times (Mark 16:19; Luke 24:49-52; and Acts 1:9) is referred to numerous times (Acts 2:33; 3:21; 5:31; 7:55; Romans 8:34; Philippians 2:9; 3:20; Colossians 3:1; 1 Thessalonians 1:10; 4:16; 2 Thessalonians 1:7;  Hebrews 1:3;  1 Peter 3:22;  and Revelation 3:21).  The importance of this truth has to do with Christ's present ministry which will be considered subsequently.  It is only the Spirit of  God that can impress on our hearts and minds  the inestimable import of  that ministry as the result of  His ascension.
     c. Christ "has put all things under" Him.  Though this is true of  Jesus Christ, the fulfillment in all aspects in which, incidentally, we believers share lies in the future at His second coming.  Some would picture this as pie-in-the-sky; however, those who have believed in His future reign here on earth (and our reign with Him) will be vindicated.
     d. Christ is "the head over all things to the church".  This aspect has been mentioned before.  The Church is the group of  humanity which have been called out from Jews and Gentiles.  As pointed out previously, the church is His body. He in turn is the Head.  This headship means first that He is the One Who is charge of  the Church.  Ministers are merely servants who are to do His biding.  All too often ministers forget their position and lord it over the saints. (cf. 1 Peter 5:1-3) This includes every aspect of  the Church.  It is He Who chooses men to be ministers; other ministers only approve those whom Christ has chosen.
     Secondly, the headship means that the Church gets its spiritual strength from Him.  A body without a head ceases to live.  Because Christ is alive, believers as members of  His body are alive.  There are other such analogies presented in Scripture. Ephesians 1 sets forth the great benefits one has when he believe.  As Chafer pointed out, "Not only does God undertake for such all this measureless benefit, but the very faith by which it is received is itself a gift of  God." (Ibid., 253)

5. The day of  worship.  Unfortunately there is much controversy over the day of  worship.  Much of  the controversy is due to the failure to realize that this present age is not a continuation of  the Old Testament economy.  The Church is a new entity, not a continuing of  the Judaism under a new cover.
     a. The pre-Mosaic era.  The Bible clearly indicates that God set aside one day in seven as a time of  rest from normal labor.  This was evident from the creation (Genesis 2:2, 3; Exodus 20:10, 11; Hebrews 4:4).  There is no evidence, however, to show that before Moses a sabbath was observed.  In the book of  Job much is stated concerning the religious life of  his time, but nothing is stated about a particular day of  worship.  In contrast to this, the giving of  the sabbath is expressly declared to be to Israel by Moses (Exodus 16:29 among others).  Even the 70 years of  captivity was due to Israel's failure to observe the sabbatical year (Exodus 23:10, 11; Leviticus 25:2-7).
     b. The Mosaic period.  This period existed until the death of  Christ.  The sabbath was in force rightly during this period.  No one can read the Old Testament without seeing that Israel was to keep the sabbath; but no such observance was imposed on the Gentiles.  Israel sins included the failure to observe the sabbath.  Christ obeyed the Mosaic law including the sabbath although He did not follow, but even rebuked, the additions of  the Scribes and Pharisees.  You can not find any basis, however, for the believer in this age to follow Christ in His observance of  the sabbath.
     c. The church age.  After Christ rose from the dead, there is no record of  sabbath day observance by any Christian.  There is no question that many of  the Jewish Christians continued to do so, but no record shows this to be the case.  It is true that Paul entered the synagogues, doubtlessly on the sabbath, not to worship but to proclaim the unsearchable riches of Christ to his kinsmen according to the flesh.
          Interestingly, at the first church council in Jerusalem there is absolutely no mention of  the sabbath in connection with those things that were commended to the Gentiles.  In contrast to this, there is warning against sabbath observance (though not by name) in Galatians 4:9, 10.  Hebrews 4:1-13 uses the seventh day as illustration of  the believer's rest in Christ from our works.  No command is given here to observe it which would have been appropriate.  Colossians 2:16, 17 tells us not to be judged in regards to sabbaths among other matters.
          In contrast to these statements are plain statements that show  that the Church has a new day for observance (which will be taken up later).  The Church is a new creation and thus a new day of  worship.  It is also important that one does not encumber the Church's day of  worship with sabbath regulations.
     d. The coming age.  The first day of  the week is for the Church; therefore, there will be a return to the sabbath will be reinstated.  Such passages as Isaiah 66:23 and Ezekiel 46:1 show that the sabbath will be an important aspect of  the coming kingdom.  Certainly it will be reinstated during the great tribulation with the restoration of  Jewish worship.
     e. The Lord's day.  There are several reasons why the first day of  the week is the day those are under grace should observe.  Although some appeal to the church fathers and the history of  the church, the New Testament is sufficiently clear as to this matter.
          Some compare Psalm 118:22-24 with Acts 4:10, 11 to show that Christ as the head cornerstone to show that this demands a new day.  Likewise, they use the fact that circumcision was on the eighth day typified this new day citing Colossians 2:11.  This connection may be interesting but can not be firmly established.
         Various events show that this is the day of  observance.  Christ arose on the first day (Matthew 28:1).  It was the first day of  the week that He met His disciples as well as giving them instructions (John 20:19; Luke 24:36-49).  His  initial ascension as the first-fruits was on the first day (John 20:17; 1 Corinthians 15:20, 23; together with Leviticus 23:10-12). The day of  Pentecost was on the first day of  the week which was the day the Holy Spirit descended on the disciples.  Paul met with believers in Troas on the first day to break bread (doubtlessly a reference to communion)  as recorded in Acts 20:6, 7.  Paul instructed the Corinthians to set aside the offerings on the first day (16:2).  John refers to the Lord's day  in Revelation 1:10; though it is not clearly identified as the first day, it is the logical inference.
          The day of  grace requires another day.  The sabbath demanded certain things and was unyielding.  Under grace believers have liberty and latitude in what they do.  Law required observance in fleshly activity; the first day gives liberty in the Spirit.  This day was blessed of  God through the history of  the church when properly observed.
          This day of  worship is committed to the individual.  There is  no commitment  by the unsaved to observe the day. Any attempt to require it of  unbelievers is requiring something apart from faith in Christ for salvation.  The Church, historically speaking, soon went awry in this respect.  Furthermore, this day was not given to the Church as a body.  In contrast to the Mosaic law which give it as a day of  rest, Christians' is a day of  activity in worship and service.
          Finally, as previous pointed out there is no command to keep the day in any specific way as was the case in regard to the sabbath.  This is not to abrogate the observance of  the first day of  the week in a special way.  Our observance is done willingly (Ephesians 4:1-3; Romans 12:1, 2).  The failure or non-failure of  a believer to observe the first day is a matter of  being well taught in the Word and being filled with the Holy Spirit.  As Chafer clearly states, "The issue between God and the carnal Christian is not one of  outward actions, but of  a yielded life." (Ibid., 259)  The crux of  the matter, which is often ignored in favor of  dos and don'ts, is a proper relation to God through our yieldedness to Him.  This is the message of  Romans 5:12ff. and 12:1, 2.
          This whole discussion on the Lord's day, the first day of  the week, has its basis in the resurrection of  Jesus Christ from the dead.  It is a natural result of  the church being a new creation.  It is this new position that requires a new day; it is not a choice for the believer.  God established both days:  the seventh day for the Jews; the first day for believers in this present age.

     This writer has endeavored to present the salient aspects of  the resurrection of  Jesus Christ and its attending results.  It is fully realized that the surface has barely scratched on this important truth.  In glory believers will have more abundant understanding.  The resurrection leads to the next aspect of  the Lord's work, namely, His present ministry.

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